Dear Brothers, on behalf of the members of the Board, I would like to thank you for your
participation in this session, which marks the resumption of the work of all the lodges of our
Communion. Lately, we have observed a growing interest from the brothers towards the institution,
an attention worth seizing in order to clarify some aspects, both regarding the external and internal
environments of Freemasonry, considering that the two realms are closely interconnected.
It must be acknowledged that the profane world is becoming increasingly hostile to the very idea of
initiation. This is because most people, being drawn to the continuous changes of various kinds,
tend to exclude the possibility of conceiving anything that transcends pure contingency. To realize
this, one only needs to observe the course of recent history, during which important technological
innovations have taken place, starting from the Industrial Revolution to the Digital Revolution.
Through these innovations, individuals, increasingly aligned with the ongoing modernization of
technological tools – solely aimed at enhancing and speeding up their “productivity” – have
gradually lowered their gaze towards materiality, diminishing their awareness of a higher order to
their existence.
One could say that modernization, which found its roots in the exaltation of the individual and his
role of dominance in society, has triggered a true revolution in human thought, forming a solid
foundation for the development of a mentality in which man, empowered by the supremacy of
reason, believed he could secure the role of the protagonist in the unstoppable scientific, economic,
and social progress. Currently, a new revolution is already underway, projected towards artificial
intelligence, where the tool, once an auxiliary, could become dominant, with the real possibility of
atrophy of human faculties
For these reasons, one could say that modern times are increasingly moving toward the
“dissolution” of the materialistic net that once bound men together, in favor of a “fluid society,”
open to various currents.
The effects of this mindset are spilling over onto the masses, who, under the illusion of having
freedom of choice, are swayed by subliminal yet reassuring false messages, subtly ingrained into
their minds through the most modern means of communication. Acknowledging this, it is fair to say
that a significant shift has long been underway—that the era of modernization may be nearing the
end of its historical cycle, and the possibilities for the future are emerging at great speed. In such an
unstable reality, where everything is increasingly precarious and lacks reference points—conditions
easily observed in the world of economics, labor, and even politics—there is a noticeable growing
interest from some in rediscovering the higher meaning of their existence, beyond the simple
pleasures of everyday life, as they resist the many temptations of the contemporary world.
Although it is difficult to gauge the depth of this process, Freemasonry, precisely in response to the
“dissolving” tendency characteristic of our time, could assume a “coagulating” role for the spiritual
component, neutralizing potential anti-traditional actions that could easily take hold given current
conditions.
In this sense, Freemasonry provides a favorable environment for those genuinely interested in
seeking the “sacred” in the contemporary world, if only for its strictly doctrinal
foundation—provided that this support is not distorted in all its aspects, starting with the area of
“institutional rules,” which are intended to promote respect for Masonic values, based on
Traditional Principles.
In this regard, it is evident that there is a clear attempt to delegitimize our Institution, an action
originating even from within and fueled by those members who, not accepting the Regulations and
Constitutions, failing to grasp the initiatory teachings conveyed through the Ancient Charges, and in
no way perceiving the Initiatory Spirit transmitted by Freemasonry, have resorted to external justice
to satisfy their own ambitions, with no regard for the damage and consequences such actions may
bring to the Grand Orient of Italy.
In this regard, it is worth remembering that the Masonic institution is an Initiatory Order whose
members “aim at the perfection and elevation of Man and the Human Family.” Furthermore, to be
admitted, one must have “irreproachable conduct” and “possess the aptitude and will to understand
the Meaning and Mission of the Masonic Institution.” Given this primary assumption—that “every
member must give due obedience to the Law of the State in which he resides”—it is also expected
that, from the day of his initiation, a Freemason of the Grand Orient of Italy assumes additional and
higher ethical-moral commitments towards himself and our Masonic communion, always for the
benefit of civil society.
Respecting such ethical-moral commitments also implies the acceptance of internal justice
procedures, which are remedies to avoid resorting to Ordinary Justice, not to prohibit it.
In this area, for the Freemason, “failing to observe the Principles of Freemasonry” constitutes a
Masonic offense, foremost among these principles being “brotherhood,” “tolerance,” “honor,” and
“loyalty.”
It may happen that while the violation of these ethical-moral commitments constitutes a grave
offense for Masonic Justice, for Ordinary Justice, such a violation may be legally irrelevant,
confined to a realm so elevated that it appears abstract, lacking the intensity and specificity of
conduct deemed significant by secular law. For example, while Masonic Justice may consider the
mockery of a brother to violate the value of brotherhood to the point of warranting a Masonic
penalty, Ordinary Justice may find the same behavior irrelevant, as it lacks the offensiveness
required by state laws.
Undoubtedly, it is unthinkable that this exclusively initiatory perspective can be understood by
those who choose to live anonymously in the digital world to satisfy their vanity, going so far as to
create an enemy of the moment just to fuel their individuality, pouring hatred onto others without
even realizing they are cynically using people as objects to display.
In this regard, it is helpful to recall the guidelines found in the Ancient Charges regarding the
lifestyle of a Freemason, who has the duty to “avoid all disputes and quarrels, all slander and
defamation, and not allow others to defame any Brother.” These suggestions, when understood
through the eyes of an initiate, can serve as personal motivation regarding the “construction” of
brotherhood, a task that cannot proceed without the preliminary “demolition” of all individualist
tensions and the elimination of instinctual impulses, which inevitably create imbalance in the
initiatory environment in which we operate.
Those who fear that such a modus operandi could lead to the uniformity of “one-way thinking”
should draw upon the Masonic method, particularly in reference to the dialogue practiced in the
lodge and developed through calm exchanges between men who, each with their own differing
views, never let discussions degenerate into aggressive arguments: every participant can share their
opinion disinterestedly, ensuring that words do not divide but instead become an opportunity for
fraternal unity. Ultimately, this means going beyond contradiction and opposition, with the sole aim
of seeking unity expressed through the different forms of thought, creating an intuitive and entirely
internal bond.
This is one of the reasons why Freemasonry can only be understood by those men who have an
active inclination toward collective work and are willing to fight the many temptations of their
individual nature. Based on what has been said, if we want Freemasonry to pursue the purpose for
which it was founded, it is necessary to open a sincere dialogue with those Masons who are willing
not to lower their guard and to direct their attention toward traditional teachings with the sole aim of
uncovering the initiatory secret—not understood in its conventional form, associated with a mere
utilitarian action aimed at keeping aspects of our institution hidden from the outside world.
For us, the secret is the principle on which the entire initiatory path is founded, and by its very
nature, it is incommunicable. In these terms, it is worth remembering that throughout its history,
Freemasonry has stepped out of the “secrecy of the temple,” taking its rightful place in battles in
defense of human values and courageously facing any divisive or dogmatic action.
On this basis, we are here to commemorate the “Breccia di Porta Pia,” an event that needs no
retelling and that has significant symbolic, as well as historical, value for us. Our battle today must
be precisely to keep alive the precious initiatory heritage passed down by the Freemasons who came
before us and preserved by the Grand Orient of Italy. Nothing should deter us—indeed, united as we
are in this session, we have the duty to give this initiatory order the unity it deserves, a goal that
certainly cannot be pursued through activism conformed to the external world, which might seem
useful in the short term but, if prolonged, would inevitably weaken our institution.
To clarify what has been said, relating to the art of construction, it is evident that any building
directly subjected to transversal forces tends to collapse unless it is sustained by vertical forces that
neutralize such tensions. Without illusions of immediate results, the only possible solution to protect
the institution from certain disruptive actions is a “reorientation” of the Masonic Order, to be
refocused on the axis of “sacred science.”
Ultimately, this means not yielding to external influences but turning our attention to traditional
teachings and applying that inner work necessary to rediscover a common agreement with the
principles: the more unity there is in the intellectual order, the more harmony there will be within,
even amid the diverse human nature of each individual.
I hope that these words serve as encouragement to follow the “compass” for those Masons who,
even if only for a moment, have been affected by certain unbalancing influences, with the hope that
they may resume their personal inner work, preserving and transmitting to future generations the
very essence of Freemasonry and contributing consciously to the ultimate goal toward which it is
directed.
Safe voyage towards the East!
Long live the Grand Orient of Italy.
The Grand Master of the Grand Orient of Italy
Antonio Seminario